By Dennis Waite
Ce livre présente l'advaita vedânta de manière claire et obtainable à tous. Coeur de los angeles philosophie non-duelle et de l. a. spiritualité de l'Inde, l'advaita vedânta s'appuie sur les textes sacrés que sont les Upanishads et sur les écrits de nombreux penseurs comme Shankara (ville siècle), le Platon indien. Qu'est-ce que l'advaita ? remark devrions-nous agir ? Qu'est-ce qui est réel, qu'est-ce qui est phantasm ? Pourquoi l. a. connaissance du Soi est-elle si importante ? Ne suis-je que ce corps et cet esprit ? Qui suis-je ? L'univers a-t-il été créé ? remark " devenir illuminé " ? L'auteur nous révèle les réponses que l'immense et profonde spiritualité de l'Inde a donné à ces questions.
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Additional info for L'advaita vedânta facile : Aux sources de la spiritualité indienne
Willis, 2009: 169 ff. 29 DN II pp. 272 and 275 have the word in the expression kāyaṃ brahma-purohitaṃ , apparently without any semantic connection with our royal chaplain. 30 There is a brief reference to this at AN III p. 373. 31 MN I p. ; 412; II p. 161 f. 32 AN II p. 207 f. 38 chapter two distinguishes four kinds of persons: (i) the person who torments himself, (ii) the person who torments others, (iii) the person who torments himself and others, and (iv) the person who torments neither himself nor others.
Kings were expected, almost required, to pursue these three. 40 The primary task of the new Brahmanism was to impose its vision of society. Imposing its vision of society meant speaking about society as hierarchically ordered into Brahmins, Kṣatriyas, Vaiśyas and Śūdras. Our earliest non-brahmanical sources do no such thing. The Aśokan inscriptions do not use this terminology, even though they acknowledge the presence of Brahmins. The early buddhist canon does not do so either, with the exception of some passages that normally discuss the brahmanical claims.
2, below. 44 brahmanism 43 explained in terms of the Sanskrit language itself. This is not correct. This chapter will present a discussion and analysis of the increased use of Sanskrit in virtually the whole of South Asia and important parts of Southeast Asia. It will show that Brahmanism itself rather than its sacred language is the determining factor behind these developments. A recent publication—Nicholas Ostler’s Empires of the Word (2005)— presents itself in its subtitle as A Language History of the World.
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